Faith and religion are some of the most fundamental elements in the development of a human being. Historical and cultural beliefs that influence a person’s worldview are based on the spiritual beliefs. For instance, the creation story dictates a Christian’s worldview with the God and Christ being the center of everything that happens, for example, life after death consoles Christians after losing their loved ones. Fowler’s Theory of Faith is one of the leading theories that try to explain the impacts of faith on a person’s development and their worldview. The approach has six stages namely; Intuitive-projective faith, mythic-liberal, synthetic-conventional, individuative-reflective, conjunctive and universalizing faith from step one to six respectively (Fowler, 1995). The stages are arranged and differentiated with the growth of a child to adulthood with the different experiences, external exposure, and responsibilities determining the stages and abilities of the individual.
Fowler’s Theory of Faith Stages and Reasoning
Intuitive-projective faith is characterized by unprotected exposure of children, between the age of three and seven, to the images of good and evil (Fowler, 1995). At this stage, the children cannot separate reality from fantasies, but they are psyched to learn.
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Mythic liberation comprises of children between the age of seven and twelve or the school children. This group of individuals is able to separate fantasies and the reality. Fowler claims that the group have strong beliefs in justice and can interpret religion on their own (Fowler, 1995). God’s role to these individuals is that of a parent.
Synthetic-conventional faith is the third stage and includes teenagers. The adolescence can easily be influenced by their peers to question their beliefs.
Individuative-reflective associated with youths from the age of mid-twenties to late thirties. The group is characterized by having the ability to be responsible and understand their faith.
Conjunctive faith occurs in individuals encountering the mid-life crisis, but through their experience, they can differentiate their religion and are open to way different beliefs without losing their faith (Fowler, 1995).
Universalizing is the final stage, and few people have attained their stage. People under the group are willing to die for their beliefs thus making them very few in the world.
The above summary depicts an understanding of Fowler’s theory of faith, however, is the approach important in determining the development and actions of humans? Is it applicable in real-life situations? Several scholars and studies have tried to depict the benefits and cons of the theory both in theory and practical perspective as discussed below.
Analysis and Applicability of Fowler’s Theory of Faith
According to a study on the applicability of Fowler’s theory of faith in college student affairs leadership, it is evident that the theory has both strengths and weaknesses. Andrade (2014) depicts that proponents of the theory argue that Fowler’s theory would enhance the ability of counselors who would be able to understand the stage of the patient thus know the way to help the individuals. Student enduring faith problems can be challenging to counselors who do not determine their faith stage but learning the theory would limit enduring such difficulties when dealing with the different clients. The classification of age and their characteristics as depicted by Fowler improves counselling sessions. However, critics such as Keeley argue that the theory does not give room for different individual development and assumes that growth and development are similar to everyone. Fowler’s lack of including other religions makes the theory only applicable to handle Christian’s faith issues and ineffective in different religious beliefs such as Islam (Andrade, 2014). The study demonstrated that the theory also fails to represent women’s faith thus gaining more criticism from the opponents. The over 48% of first-year college or higher-education students who seek encouragement and growth of their spirituality but faces much opposition from peer pressure that would be hinder their faith development (Andrade, 2014). By quoting and analyzing different studies on the applicability of the theory, the author concluded that learning the theory can help counsellors and leaders in college to start and develop programs that are beneficial to the students. The process would ensure the growth and avoidance of peer pressure among the adolescence and reduce issues related to religious stereotyping.
Halkitis et al., (2009) used studies and socio-cultural norms that tend to use religion to discriminate LGBT individuals. The study depicts that students who identify themselves among the LGBT are faced with the challenge of their identity contradicting their beliefs. The complication results in the denial and inability to worship thus leading to the students’ inability to attend their religious places (Halkitis et al., 2009). The study depicted that learning Fowler’s theory would enable the counsellors to support individuals enduring the challenge of identity and faith and help them to be proud of themselves and continue their growth in faith.
Lastly, Parker (2011), notes that issues related to spirituality have increased in the last decade with the conflict between the therapist and the client possible if the therapist does not understand the stages of faith. Parker uses other studies to depict that the disputes can be reduced by ensuring that counselors understand Fowler’s theory of faith.
Conclusion
Fowler’s theory of faith is vital in theology and religious education due to its ability to classify development of faith in humans. The theory provides counsellors to enhance their efficiency when handling faith-related issues that have increased as noted above. However, for all the strengths the lack of studies where people from different religions other than Christianity are used makes critics claims limit the embracement and implementation of the theory.
References
Andrade, A. (2014). "Using Fowler's Faith Development Theory" . Scholarworks.gvsu.edu . Retrieved 16 March 2018, from http://scholarworks.gvsu.edu/csal/vol1/iss2/2
Fowler, J. W. (1995). Stages of faith: The psychology of human development and the quest for meaning . San Francisco: HarperSanFrancisco.
Halkitis, P., Mattis, J., Sahadath, J., Massie, D., Ladyzhenskaya, L., & Pitrelli, K. et al. (2009). The Meanings and Manifestations of Religion and Spirituality among Lesbian, Gay, Bisexual, and Transgender Adults. Journal Of Adult Development , 16 (4), 250-262. http://dx.doi.org/10.1007/s10804-009-9071-1
Parker, S. (2011). Spirituality in Counseling: A Faith Development Perspective. Journal Of Counseling & Development , 89 (1), 112-119. http://dx.doi.org/10.1002/j.1556-6678.2011.tb00067.x
